Multicultural education has its goals and objectives focused to meet the needs of all learners from different cultural backgrounds. Our teaching strategies need to be flexible to accommodate suggestions to enhance optimal actualisation of the potential of all learners. One of the major problems that exist in multicultural schools is the presentation of low self-concepts by Zulu-speaking adolescents. A self-concept enhancement programme was considered as a possible technique to build positive self-concepts in these learners. Pre-test and post-test results indicate that the Self-Concept Enhancement Programme (SEP) may be one of the ways of building positive self-concept in Zuluspeaking adolescents in multicultural schools. / Educational Studies / M. Ed.(with specialisation in Guidance and Counseling)

his dissertation examines representations of the Zulu in a variety of discourses. It also examines the role of black nationalisms in the construction of Zuluist discourse. The production of images of the Zulu began with the first Anglo-Zulu encounter in the nineteenth century. In 1879, the Anglo-Zulu War set a trend for image-making which was developed further in the twentieth century. The appearance of The Washing of the Spears and Zulu, initiated a chapter in the study of the Zulu which gave rise to publications that created startling mages of the Zulu. Despite the publication of the James Stuart Archive, as well as serious studies of the Zulu, authors continued to use the same popular interpretations of the Zulu. During the early twentieth century, the 'native question' dominated South African politics, while in the 1990s, political protest, conceptualised as aggressive marches by 'warriors' and tourism have been the major representations. / History / M.A. (History)

No abstract available. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

Through a case study of female traditional healers who practice same sex relationships, this study attempts to provide some reasons for the opposition to same sex-relationships in Africa. The main question that the study grapples with is: If traditional healers practice same sex relationships, why does the Zulu community (and African communities in general) insist that same sex relationships are “un-African?” Given that homosexuality has been labeled as “un-African” and “un-cultural”, how does one explain the existence of homosexual relationships amongst Zulu sangomas, who are considered the custodians of culture? The study draws on the experiences of ten female traditional healers from Kwa-Ngcolosi and Inanda. The data was produced through workshops, focus group discussions and in-depth interviews. Queer theory and African feminist cultural hermeneutics were the lenses through which the data was analyzed. The findings show that beliefs in procreation as a means for the continual survival of the ancestors in the community and beliefs in the supremacy of the male in society as demonstrated in the killing of lesbians are the major reasons for the rejection of same sex relationships in African societies. The study concludes that within the traditional belief systems of the ancestors, women do have authority and can choose alternative relationships. Furthermore, in the sphere of traditional healing, recognition is given to different sexualities. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

Dissertation submitted in partial compliance with the requirements for the Master's Degree in Technology: Fine Art, Durban Insititute of Technology, 2006. / The aim of this dissertation is to investigate and critically evaluate the use of skin as a form of identity in Zulu culture. This investigation wil /foc'uu on the historical and contemporary practices of scarification and ear - piercing in Zulu culture. 1 In Chapter One, Section One the candidate will discuss the scarification and tattooing i techniques, and refer to the decline in the practice of scarification in contemporary Africa. 'l The scarification and tattooing techniques have the following elements in common, incisions `made on the body or skin to create scar patterns or shapes. Chapter \xAEne, Section Two the candidate will discuss the different purposes of carification practiced by people in Africa Scarification has traditionally been used for any different purposes, such as rite of passage, tribal/clan identity, civilizing, beauty, sexual atttraction, healing and medicinal. In Chapter Two, Section One the candidate will discuss the concepts of culture and identity and propose a definition of identity and culture for the purposes of this dissertation. In Chapter Two, Section Two the candidate will write a personal history and describe the origins of his identity. Chapter 'two, Section Three will discuss the historical formulation 0. of Zulu identity and culture. Chapter Two, Section ]Foam will investigate how internal and external influences have changed Zulu identity and culture over time. / M

No description available.

The purpose of this study is to encourage honest dialogue between the Christian teaching on human sexuality as propounded by the Roman Catholic Church and that advocated by the Zulu traditions and customs. The perceived gap between these two worldviews results in the ineffectiveness ofthe sexual teaching of the Roman Catholic Church in South Africa and the experience of many Zulu Catholics of being tom between their Christian belief and their Zulu cultural roots. This study shows that the dialogue between these woridviews produces a relevant, positive and holistic moral sexual teaching. In order to achieve this end the thesis jlL\.1aposes these worldviews and exposes their compatibility and incompatibility. This dialogue establishes a melting point ofthe Christian sexual teaching on human sexuality and the teaching of the Zulu traditions which produces a Zulu Christian theology of human sexuality. To achieve this end the thesis is divided into si-" chapters. The Introduction outlines the problem and describes the approach that is followed. Chapter Two offers a brief history of the Zulu society. It also deals with the interviews conducted among the senior members of the Kwa-Mzimba village in order to learn ofZulu traditions relating to sexual matters. Chapter Three deals with interviews that were conducted among the young people of Kwa-Mzimba These young people show Zulu traditions and customs in transition in the modem world. Chapter Four outlines the development of the Catholic teaching on human sexuality from the early church to the present day. Chapter Five presents the official teaching of the Catholic Church in Southern Africa, especially in the HIV/AIDS context. Chapter SL"{ brings together the Zulu and the Catholic approaches and practices and gives a Contextualised Moral Sexual Teaching that is both positive and holistic. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2003.

Tricksters and Trickery in Zulu Folktales is a research on one of the central themes in African, and particularly Nguni/Zulu folklore, in which the trickster figure plays a pivotal role. The Zulu form part of the Nguni group of the Kintu speaking populations in sub-Saharan Africa. Their oral traditions are based on those of the whole sub-continent, but also constitute significant innovations due to the Nguni's contacts with the Khoisan peoples and to the history that has shaped their reasoning processes. Folktales are an artistic reflection of the people's culture, history, way of life, attitudes to persons and events, springing from the observation of nature and of animal and human, behaviour, in order to create a "culture of the feelings" on which adult decisions are based. The present research is based on the concept of a semiotic communication system whereby folktale "texts" are considered as metaphors, to be de-coded from the literary, cultural and behavioural points of view. The system is employed to produce comic entertainement, as well as for education. A careful examination of the sources reveals the central role that observation of the open book of natural phenomena, and especially the observation of animal life, plays in the formulation of thought patterns and of the imagery bank on which all artistic expression is based, be it in the form of proverbs, or tales, or poetry. Animal observation shows that the small species need to act with some form of cunning in the struggle for survival. The employment of tricks in the tales can be either successful or unsuccessful, and this constitutes the fundamental division of the characters who are constantly associated with trickery. They apply deceiving patterns based on false contracts that create an illusion enabling the trickster to use substitution techniques. The same trick pattern is however widely employed, either successfully or unsuccessfully, by a score of other characters who are only "occasional tricksters", such as human beings, in order to overcome the challenge posed by external, often superior, forces, or simply in order to shape events to their own advantage. The original mould for the successful trickster figure in Kintu speaking Africa is the small Hare. The choice of this animal character points to the bewildered realization that small beings can only survive through guile in a hostile environment dominated by powerful killers. The Nguni/Zulu innovation consists of a composite character with a dual manifestation: Chakide, the slender mongoose, a small carnivorous animal, whose main folktale name is the diminutive Chakijana; and its counterpart Hlakanyana, a semi-human dwarf. The innovation contains a double value: the root ideophone hlaka points to an intelligent being, able to outwit his adversaries by "dissecting" all the elements of a situation in order to identify weaknesses that offer the possibility of defeating the enemy; and to "re-arrange" reality in a new way. This shows the ambivalent function of trickery as a force for both demolition and reconstruction. Chakijana, the small slender mongoose, is like the pan-African Hare in most respects, but with the added feature of being carnivorous, therefore a merciless killer. He makes use of all its powers to either escape larger animals, or to conquer other animals for food in order to survive. Hlakanyana, being semi-human, can interact with both humans and animals; Chakijana is mostly active in an animal setting. The unsuccessful trickster figure in Kintu speaking Africa is Hyena, an evil and powerful killer and scavenger, associated in popular belief with witches by reason of his nocturnal habits and grave digging activities. The Nguni/Zulu innovation is Izimu, a fictional semi-human being, traditionally interpreted as a cannibal, a merciless and dark man eater. Izimu is another composite figure, prevalently corresponding to Hyena, from which he draws most of his fictional characteristics. The figure further assimilates features of half-human, half-animal man-eating monsters known in the folklore of many African cultures, as well as the ogre figure prevalent in European tales. The anthropophagous aspect, taken as its prevalent characteristic by earlier researchers, is a rather secondary feature. The innovation from a purely animal figure (Hyena) to a semi-human one allows this character to interact mostly with human beings, thus expressing deeply felt human concerns and fears. Trickery is the hallmark of comedy, the art of looking at life from an upside-down point of view, to portray not the norm but the unexpected. Thus the metaphors contained in trickster folktales, as expressions of comedy, are rather difficult to decode. The ambivalence, so common in many manifestations of African culture, becomes prevalent in these tales. Human tricksters, who try to imitate the trick sequence, are successful if their aims can be justified in terms of culture and tradition; but are unsuccessful if their aims are disruptive of social harmony. Ambivalence is also predominant in "modern" trickster folktales, and in some manifestations of the trickster themes in recent literature. The trickster tradition is an important aspect of the traditions of the Zulu people, permeating social, educational and literary aspects of life and culture. The Nguni/Zulu innovations of Hlakanyana/Chakijana and of Izimu point to the dynamic and inner stability of the culture, a precious heritage and a force on which to build a great future. / Thesis (Ph.D.)-University of Natal, Durban, 1995.

This study investigates the content of izigiyo (specified personified solo dance songs) texts that Zulu women perform at social occasions in KwaQwabe, a rural area near KwaDukuza (Stanger) in Northern KwaZulu-Natal, South Africa. Though this study focuses on izigiyo, the KwaQwabe have different oral performances that are performed at specific social occasions. In the KwaQwabe area there lives people who practise subsistence farming. The common crops that they (especially women) grow are maize, beans, groundnuts and imifino (herbs). The cattle and goats that the KwaQwabe men keep are mostly slaughtered for the amadlozi rituals. The study proposes that izigiyo as oral texts are largely responses to issues of heritage, culture, women abuse and domestic violence that lead to pent-up emotions, envy, witchery, gossip, and malpractices that can destroy a community-oriented life-style (Turner, 1998) that features in most African communities. The study hypothesises that Zulu women of KwaQwabe need to be treated with dignity and inhlonipho (respect) within the parameters of the Zulu tradition (Msimang, 1975). The study explores issues surrounding the izigiyo performance in order to establish whether Zulu women have always been silent (Bukenya, 2001) when it comes to issues that affect their lives, pertaining to issues that impinge negatively on their lives (Gunner and Gwala, 1991). The intended receivers of the messages (Ndoleriire, 2000) are always implied in the izigiyo texts and aim at serving as social regulators (Gumede, 2000). The language of izigiyo is in most cases metaphorical so as to avoid confrontation. In the midst of the izigiyo expression men and women relay their perceptions, experiences, and feelings about the way of life in their families and communities at large. This study, however, limits itself to the izigiyo texts that are enacted by Zulu women and does not include men’s. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2009.

Selected animal- and bird- proverbs as reflectors of Indigenous Knowledge Systems and social mores: a study from Zulu language and culture is a research that focuses on the human-animal and bird interface to explore the role animals and birds play in the manifestation of a composite picture of Zulu society. This research also proposes to investigate various concepts related to animal and bird metaphors as manifested in the images of proverbial metaphors with an objective of examining the philosophical thought, moral values and attitudes ofZulu society. The primary objective ofthis research is to contribute to an understanding of the ways in which humans use animal and bird behaviour in constructing healthy social relationships as well as meaningful social coexistence. This research is conceptually based on the nature of language as a symbolic representation of reality. It attempts to do a critical interpretation of images reflected in proverbial metaphors with the help of international theories which might be applicable to a Zulu situation as well as oral testimonies of local informants as the research is based on local concepts. Language is the expression of human communication through which knowledge, belief, and behaviour can be experienced, explained and shared. This makes language the most efficient means of transmitting culture, and it is the owners of that culture that lose the most when a language dies. Every culture has adapted to unique circumstances, and the language expresses those circumstances. Identity is closely associated with language. What we talk about, think, and believe is closely bound up with the words and symbols we have, so the history of a culture can be traced in its language which is a major form of human communication and interaction. Recognition of Indigenous Knowledge Systems is being encouraged in most parts of the world as it enriches and enhances indigenous peoples' self esteem. In Mrica for instance, the recognition of indigenous peoples together with their Indigenous Knowledge Systems seems to have given rise to a concept called 'African Renaissance' which implies the renewal or the regeneration ofthe African continent. Indigenous Knowledge Systems are vital in teaching us different ways of thinking about life, of approaching our day-to-day existence on the environment. Recognising and developing these traditional knowledge systems might help indigenous peoples all over the world preserve their traditional knowledge about the environment as well as their cultural identities ofwhich language is a major component. Language and human identity are inherently linked and inseparable. For many people, like the Zulu, the loss of language may bring loss of identity, dignity, sense of community and traditional religion or spirituality, When language is lost, people of that particular language also lose the knowledge contained in that language's words, symbols, grammar and expressive elements such as proverbial metaphors and indigenous aphorisms that can never be recovered if the language has not been studied or recorded. Selected animal and bird species form the basis ofthis research on account of their direct link on Zulu people's culture, indigenous medicine and language reflected through proverbs and idioms. For example, images of the big four of the wild which are: the lion, leopard, buffalo and elephant, and are commonly known as the favourites of the Zulu royal house are used in the presentation ofthe symbolic figure ofKing Shaka. A society is formed by a common culture and language, and is moulded by acceptance of rules, customs, ways of life and moral responsibility that promote ideas and ideals that secure the survival of society. The understanding of such a background context about a society helps for a better analysis of its literature, particularly proverbs. Proverbs are the most valuable source for the understanding of a society because they are the reflection of a society from which they originate. Proverbs, as the product of an entire society, need to be studied in society and society through them. Proverbs are concerned with people's behaviour an~ attitudes as they relate to the treatment of persons through the use of moral principles and by giving a device for providing guidance for people's lives. Proverbs are also an oral thread that permeates throughout both tradition and culture in order to manifest the golden heritage invested in these genres. They also serve as a code for establishing standard in ethical and moral behaviour. Ethical behaviour is a normative principle that ensures ease of life lived in common as it acknowledges both the rights and the responsibilities of every citizen in promoting individual and societal well-being. There are several proverbs directed primarily at instilling basic values of honesty, sharing, gratitude and respect to children. Adult members of society seem to have a binding duty of instilling good habits of behaviour, guidelines and boundaries in life towards self-discipline to the young generation and this prepares them to be responsible and considerate citizens in future. Communal responsibility in raising children is an African practice. A framework against which to examine the social manifestations of the phenomenon of food and eating together in Zulu proverbs is set out. Eating is one ofthe most basic of our human activities. Either we eat, or we die. Because food is so basic to life, it also takes on a rich symbolic importance. Different societies have developed rituals around food and it plays a prominent role in various different religions. We do not simply eat to satisfy a physical need to stay alive. Our eating together of meals goes beyond our physical actions. Food enriches our enjoyment of life and is central to the development ofany human culture and social relationships. Responsible behaviour is the epitome of this research. The Zulu place a high value on responsible behaviour in building an individual's reputation. Responsible behaviour makes social relationships healthy and successful in a holistic manner. The goal ofthis research is to assist in the development of moral, compassionate and fairminded persons who can make positive contributions to society as individuals and as members of society who honour good conduct as an intrinsic value. Every society desires individuals whose actions reflect their integrity and a deep sense of social responsibility. Chronically irresponsible individuals who are inconsiderate seem to become targets of proverbs. Several proverbs referring to animals and birds admonish irresponsible behaviour. For instance, an image of a dog is often used to characterise deceitful and irresponsible behaviour while an image of a bird figures in several proverbs that implicate interpersonal decoru Social life in Zulu culture is based on reciprocal or communal sharing, principles dealing with proper disposition of valuables such as ritualised meat and food. Several of the corpora of this study give guidelines and etiquette of sharing such food. Rituals to link the living community with the community of the dead reflect the inextricable bond between the two communities. Proverbs are therefore, considered an essential catalyst or a common vehicle through which a society can renew and reinforce its values, and restore a sense of pride, dignity and respect amongst its members as they stress the task of nation building in the context of joint action towards the eradication of antisocial practices which do not promote sustainable social relationships as well as survival of society. This research concentrates on the regeneration and re-norming of society through the formulation, propagation and restoration of values reflected by selected animal and bird proverbs. Facilitating the realisation of the moral society through the regeneration of moral values is possible through the realisation ofthe essence ofresponsible behaviour in the minds and hearts of people. This means that reconstructing an environment permeated by a regenerated ethical behaviour which encapsulates credibility, respectability, responsibility, loyalty, cooperation and communal sharing of values provides a paradigm shift to give society a new direction towards a communal dedication to helping each other do our best. / Thesis (Ph.D.) - University of Natal, Pietermaritzburg, 2003.